Romans 15:25

Rom_15:25-27

But now I go unto Jerusalem to minister unto the saints.

Pauls present mission

Paul is now at the end of his second journey to Greece, and at Corinth (Rom_16:1; Rom_16:23). When writing to Corinth, his Jerusalem journey uncertain (1Co_16:4). Romans, therefore, was written after Corinthians. Duty now called Paul to take money to Jerusalem rather than the gospel to Rome. There is a time for every work, and everything is beautiful in its season. To be faithful in littles is to be faithful in all. Obedience to every call of duty learned in the school of Christ. Pauls visit to Jerusalem was fraught with danger, yet was of the deepest importance, viz., to overcome the prejudices of Jewish against Gentile believers, and to unite both more closely in Christian love. Christian union to be promoted before evangelising new countries as essential to success. This mission was in accordance with the recommendation of the council of Jerusalem (Gal_2:10). Ministering to the poor not beneath an apostle, as it was not beneath the apostles Master. Often the best way to the heart is to help with the hand, and the cost of sympathy is the best proof of its sincerity. What Paul could not give himself, he moved others to give. A double benefit is conferred in exciting the liberality of others. The giver and the receiver are both blessed (Act_20:35; 2Co_9:10-14). (T. Robinson, D.D.)

Liberality to the poor

1. Is a Christian duty.

2. Should be a pleasure.

3. May be a debt of justice.

4. Is always a blessing. (J. Lyth, D.D.)

True Christian zeal

is ready--

1. To go anywhere.

2. To engage in every good work. (J. Lyth, D. D.)

Liberality

To dispense our wealth liberally is the best way to preserve it and to continue masters thereof; what we give is not thrown away but saved from danger; while we detain it at home (as it seems to us) it really is abroad and at adventures; it is out at sea, sailing perilously in storms, near rocks and shelves, amongst pirates; nor can it ever be safe till it is brought into this port or insured this way; when we have bestowed it on the poor, then we have lodged it in unquestionable safety, in a place where no rapine, no deceit, no mishap, no corruption can ever by any means come at it. All our doors and bars, all our forces and guards, all the circumspection and vigilancy we can use, are no defence or security at all in comparison to this disposal thereof: the poor mans stomach is a granary for our corn which never can be exhausted; the poor mans back is a wardrobe for our clothes which never can be pillaged; the poor mans pocket is a bank for our money which never can disappoint or deceive us; all the rich traders in the world may decay and break, but the poor man can never fail except God Himself turn bankrupt; for what we give to the poor, we deliver and intrust in His hands, out of which no force can wring it, no craft can filch; it is laid up in heaven, whither no thief can climb; where no moth or rust doth abide. In despite of all the fortune, of all the might, of all the malice in the world, the liberal man will ever be rich, for Gods providence is his estate, Gods wisdom and power are his defence; Gods love and favour are his reward; Gods Word is his assurance, who hath said it, that he which giveth to the poor, shall not lack; no vicissitude of things therefore can surprise or find him unfurnished; no disaster can impoverish him, no adversity can overwhelm him; he hath a certain reserve against all times and occasions: he that deviseth liberal things, by Liberal things shall he stand, saith the prophet. (L Barrow.)

Liberality and its opposite

The great ocean is in a constant state of evaporation. It gives back what it receives, and sends its waters into mists, to gather into clouds, and so there is rain in the fields, and storm on the mountain, and beauty everywhere. But there are men who do not believe in evaporation. They get all they can, and keep all they get, and so are not fertilisers, but only miasmatic pools.

Consecration of carnal things

A missionary of the China Inland Mission says, There is one gentleman down in the southern part of my province, a man of wealth among the Chinese, a man of landed property, but one who considers the whole of his time and influence and means must, as a matter of course, be at the feet of the Lord Jesus. We never told him that. He said, Why, the Lord has redeemed me; He shed His blood, He spared nothing in working out my redemption; therefore I consider that granary of mine, full of rice, is for the use of the brothers and sisters if they need it. (Chinas Millions.)

For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints.--

Collections in the Church

I. How they ought to be regarded.

1. As a service due on account of spiritual benefits received.

2. Or as an expression of Christian love to the needy.

II. How ought they to de supported?

1. Not of necessity, or by constraint.

2. But--

(1) As a pleasure.

(2) As a fruit of grace acceptable to God. (J. Lyth, D.D.)

Collections for the poor

After the breaking up of the Christian community at Jerusalem on the martyrdom of Stephen, those who remained were much persecuted, and became poor. The apostle was much concerned about them, and exhorted the Churches at Corinth, Galatia, Thessalonica, and Philippi to make a collection in their behalf, which might be sent by the hand of trustworthy persons, he also promising to accompany them. It was when on that mission he was apprehended. The collection--

I. Was a duty (verse 27). The gospel came through a Jewish channel, and from Jerusalem. We cannot say of what service the Christian poor have been to the cause of truth and to ourselves. God has heard their prayers, blessed their labours in former days, and we are their debtors. Let not our alms be made in the spirit of mere pity, but under a sense of obligation. He that giveth to the poor lendeth to the Lord.

II. Was to be systematically made (1Co_16:1-24.). It was some time after the contribution was sent to Jerusalem, but the Churches stored weekly. Sunday was the day of thanksgiving for the resurrection of Christ, and it was meet that each Christian should honour the day by consecrating his gift to the Lord. This is the only scriptural method of giving. The portion is thoughtfully laid aside for the service of God, and brings a blessing on the giver.

III. Was to be liberally and cheerfully made. God loveth a cheerful giver. No gift is acceptable in the sight of God except it comes from the heart. To give from custom or from shame is not an act of worship. Our compassion for those in want excites the heart to give largely and lovingly.

IV. Was to be made for the glory of God (2Co_9:1-15.). The thanksgiving of the poor saints at Jerusalem was twofold--for relief in their poverty, but principally because the gospel was bearing fruit in other lands.

V. Was to bear the stamp of Jesus. He, though rich, became poor for our sakes. As He, so we must endeavour to enrich others. (Weekly Pulpit.)

The claims of poor saints

are--

1. Founded in the ordinations of Providence.

2. Strengthened by the ties of Christian brotherhood.

3. Stronger than national prejudice.

4. Should be met with pleasure. (J. Lyth, D.D.)

The poor stand in the place of Christ

Macaulay, in his essay on Milton, says--Ariosto tells a story of a fairy who, by some mysterious law of her nature, was condemned to appear at certain seasons in the form of a foul, poisonous snake. Those who injured her during the period of her disguise were for ever excluded from participation in the blessings which she bestowed. But to those who, in spite of her loathsome aspect, pitied and protected her, she afterward revealed herself in the beautiful and celestial form which was natural to her, accompanied their steps, granted all their wishes, filled their houses with wealth, made them happy in love and victorious in war. So what is done to Christ in His disguised and lowly form, of the poor and sick of earth, is a test of our character and our love, and will be rewarded by Him when He comes in His glory.

Retrenchment must not begin at the house of God

A Christian who had made heavy losses asked his pastor about the missionary collection. He said, I have made it already; but, knowing that you had been a great loser this year, I did not think it proper to call upon you for your usual donation.--My dear sir, replied the gentleman, it is very true that I have suffered great losses, and must be prudent in my expenditures; but retrenchment must not begin at the house of God.

If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

Our obligations to the Jews

I. Our obligations to the Jews. We have received of their spiritual things.

1. With the patriarch Abraham was made that covenant, on the footing of which every blessing that we hope for, in time or eternity, is secured to us. But Abraham has further conferred a mass of obligations upon us, in that he illustrated the life of faith in his conduct. Who doubts what is the duty of the Christian, when he sees what the father of the faithful did?

2. From Moses we had the law, that law which shows us our need of the covenant, and shuts us up to it. When we come to God and lay hold of this covenant, the same law, which is a schoolmaster to bring us to Christ, becomes a light to our feet, and a lamp to our paths.

3. Take the prophets, and see what they have given us, in the shape of promises of Christ and spiritual blessings.

4. Who reads the Psalms and does not feel a sense of obligation to David, that he ever unfolded so all the workings of his own heart for our edification and for our comfort?

5. Remember the apostles, who exhibited the Saviour, and laid down their lives that we might know Him, and enjoy all the blessings of the gospel. Now the text says that we have received their spiritual things, and that, consequently, we are their debtors. Perhaps you will say, they were far distant; we were indebted to them, but what have the Jews of the present day done unto us? But God blessed the Jewish nation in spite of all their rebellion, for Abrahams sake, and preserved a light unto Judah for a thousand years for Davids sake! Well, then, if He, at the distance of so many centuries regarded Abraham, and David, and vouchsafed to the most unworthy persons blessings for their sakes, surely let not us talk of the unworthiness of the existing generation, but remember our obligations to the generations that are past. But we are expressly told that the Jews are beloved of God for their fathers sake; shall they not, then, be beloved by us for their fathers sake?

II. The return we should render to them.

1. To seek for ourselves those blessings which they have transmitted to us (Heb_2:3-4). In embracing the Saviour, and giving ourselves up to Him as Abraham did in a life of faith, and as all the patriarchs, and prophets, and apostles did.

2. To make them partakers of the blessings which you yourselves have received. If the apostles were debtors to the Gentiles, much more are we debtors to the Jews. The Gentiles had done nothing for them; the Jews have done everything for us (Rom_11:30-31).

Conclusion:

1. Now, suppose there were famine, and every one of you had given to his steward a large sum of money, to supply the wants of the sick and dying, and instead he wasted the money on himself, who would not be filled with indignation? Oh, let conscience speak, and it will show you that you are much bound to strive for the salvation of the Jews, as well as for your own; and if you do not you are a robber.

2. But some, perhaps, may say, the time is not come. Where has God told you that? What have you to do with the times and seasons? Did not the apostles search and seek them out at the peril of their lives?

3. But they wont receive it; they are hardened. Pray, tell me what you yourselves were? And whose fault is it? Ours, who have treated them with such contempt. What would you have been if they had treated you as you have treated them?

4. Do you ask, How shall I do it? In any way you can--by prayer, by sending them instruction, by giving them the Bible. (C. Simeon, M.A.)

Ministration to the need of those who have contributed to our spiritual benefit not an act of generosity but of debt

I. The benefits received.

1. Spiritual things.

2. Of infinite value.

3. Of enduring importance.

II. The payment required.

1. Carnal things.

2. Worthless in comparison, and perishable in their nature.

III. The duty implied. A duty of--

1. Love.

2. Gratitude.

3. Justice.

IV. The spirit in which it should be performed. With pleasure as the expression of grateful feeling to man and God. (J. Lyth, D.D.)

The duty of spiritual and carnal beneficence

This comparison between spiritual and carnal things is still more distinctly made in 1Co_9:11 --where the apostle speaks of the right which he and Barnabas had earned to a maintenance from their hands. In this matter, too, there is great room for the condemnation of professing Christians--because of their gross practical insensibility to the rule of equity here laid down. It is in virtue of this that the instructors even of large and opulent congregations, have often so parsimonious an allowance doled out to them; and if so wretched a proportion of their own carnal be given in return for spiritual things to themselves, we are not to wonder at the still more paltry and inadequate contributions which are made by them for the spiritual things of others. The expense of all missionary schemes and enterprises put together, a mere scantling of the wealth of all Christendom, argues it to be still a day of exceeding small things--a lesson still more forcibly held out to us by the thousands and tens of thousands at our own doors who are perishing for lack of knowledge. There is a carnal as well as a spiritual benevolence. That the carnal benevolence makes some respectable head against the carnal selfishness of our nature, is evinced by the fact that so very few are ever known to die of actual starvation. That the spiritual benevolence falls miserably behind the other, is evinced by the fact of those millions more in our empire, who, purely from want of the churches which ought to be built, and of ministers who ought to be maintained for them, are left to wander all their days beyond the pale of gospel ordinances--and so to live in guilt and die in utter darkness. Verily in such a contemplation it might well be said even of this professing age--Are ye not yet altogether carnal? (T. Chalmers, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 15:25-27. But now I go unto Jerusalem — Of this journey the apostle gave an account to Felix, Act 24:17; to minister unto the saints — To perform the office of carrying some contributions to them for their relief. For it hath pleased them — That is, the Christians; of Macedonia and Achaia, particularly the brethren at Philippi, Thessalonica, Beræa, Corinth, and in every other city of these provinces, where churches were planted by the apostle; to make a certain contribution — Κοινωνιαν τινα, literally, some communication, namely, of money; for the poor saints — For their believing brethren; which are at Jerusalem — Exposed to peculiar persecution and affliction. It hath pleased them, I say, and their debtors they are — That is, they are bound in justice, as well as mercy. “This repetition is very emphatical, especially as the apostle immediately explains the obligation under which the Christians in Macedonia and Achaia lay to make these collections for the poor of the brethren at Jerusalem. And his intention in this, no doubt, was to show the brethren in Rome that they ought to follow the example of the Macedonians and Achaians in that matter.” For if the Gentiles have been made partakers of their spiritual things — That is, the gospel, and the blessings of it, which were first declared to the Jews, and were spread abroad from Jerusalem to the Gentiles, throughout the world, Act 1:4-8. Their duty is also — They are under an obligation by the great benefit received from them to recompense them in some sort, and (which is the only way they can recompense them) to minister unto them carnal things — Things needful for the body. “By calling the knowledge of the gospel, which was imparted to the Gentiles by the Jewish preachers, spiritual things, and the money, which the Gentiles were sending to the Jews, carnal things, the apostle hath declared the true nature of both, and showed the great excellence of the one above the other; money procures conveniences only for the flesh; but the gospel improves the spirit, and fits it for a blessed immortality.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_15:26. To make a certain contribution.—To make a contribution of some sort or other. Meyer thus explains the passage: “To bring about a participation in reference to the poor—i.e., to make a collection for them. The contributor, namely, enters into fellowship with the person aided, in so far as he κοινωνεῖ ταῖς χρειας αὐτοῦ: κοινωνία is hence the characteristic expression for almsgiving, without, however, having changed its proper sense communio into the active one of communication.”

Rom_15:27.—Gentile couverts are debtors to Jerusalem, whence came spiritual blessings.

Rom_15:28. Have sealed to them this fruit.—sealed applied to an instrument in writing means to make it valid, sure to answer the purpose for which it was intended καρπός, fruit, from a Hebrew word meaning “to strip.” Fruit of the earth, of the loins, of the lips. Here the spiritual effect of Paul’s preaching. (Notes compressed from Wordsworth, Stuart, and Olshausen.)

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_15:25-29

St. Paul as a dispenser of alms.—Renan asks, “Does not the English race in Europe and in America present to us the same contrast, so full of good sense as regards things of this world, so absurd as regards things pertaining to heaven?” What he designates the absurdity as regards heavenly things has tended to make the English race good for the things of this world. Godliness has the promise of the life that now is, other things being equal. St. Paul’s good sense as regards things of this world comes out in this passage. The spiritual is with him supreme, but he is far from ignoring the material.

I. St. Paul does not believe in doing charitable work by proxy.—He went himself to Jerusalem, and did not waste the contributions of the Macedonian saints by needless extravagance. He was careful not to touch one particle of the sacred treasure; he bore his own expenses. If St. Paul had lived in these days, we cannot suppose him travelling third class on his own account and first class as the organiser of a public charity. He was not the man to spend ninepence out of every shilling in salaries, etc., while only threepence is dispensed in charity. The work was a ministry, a sympathetic mission. The poor saints at Jerusalem were not made to feel any degradation.

II. St. Paul registers the kindness and indebtedness of the givers.—“It hath pleased them of Macedonia and Achaia to make a certain contribution.” Here is the true spirit of Christian philanthropy—to find pleasure in giving. The luxury of doing good is the theme of the poet, but it should be the realisation of every true man. Charitable work should be a pleasure, while it is a debt. A pleasant thing to discharge debts of this kind. A general principle is here laid down. Partakers of spiritual things should minister unto their benefactors in carnal things. Here is a kind of commodity not contemplated by the political economist. Spiritual things are never quoted on ’Change. We grudge an archbishop his £10, 000 or £15, 000 a year, while we make no complaint if a great singer gets her £40, 000 for a short tour, or a novelist receives £4, 000 or £6, 000 for the novel, and so on. Spiritual things are with the apostle realities, and rise above carnal things in importance. We require more reality and less make-believe in our religion. Our estimates stand in need of alteration.

III. St. Paul is careful faithfully to discharge his trust.—Whatever may be the meaning of the sealing, it is certain that the whole passage indicates St. Paul’s carefulness and faithfulness. He would not lay himself open to suspicion by tampering with public moneys; all must be straight. Ministers cannot be too careful about pecuniary affairs; scandals soon arise, and are very difficult to silence. The public are too ready in representing ministers as being fond of money.

IV. St. Paul believes in material blessing, but he believes much more in spiritual blessing.—I go to Jerusalem to minister alms, and thus confer a blessing; but I shall come to you in a fulness of blessing which does not belong to material things. This confidence he derives from his own experience as a preacher of the gospel, and from the character of those to whom he proposes a visit. If the gospel is to benefit, it must be both faithfully preached and earnestly received. St. Paul may not go to Rome as be intended, but the fulness of blessing is not thereby curtailed. God’s methods are not limited by human workers; there is a fulness of blessing for every earnest seeker. Let us not depend upon human instruments, however gifted. While we wisely and thankfully use all the means placed at our disposal, let us not place upon them undue dependence.

Rom_15:27. A poor political economist.—The cold-blooded science of political economy is the natural product of a materialistic age. No doubt there is much truth in the science and benefit to be derived from its study, but sometimes it seems as if it were truth pushed to the extreme. It does not take into account higher laws and sanctions; it reckons little or nothing of moral force, of spiritual wealth. Thus St. Paul would not take high rank in the school of modern political economy. Though we call him a poor political economist, we feel that he has done more for the wealth (weal) of mankind than those who would set him scientifically right according to their view of science. Let us consider the so-called failings of this poor political economist.

I. He esteems the unproductive spiritual more highly than the productive material.—The words “productive” and “unproductive” loom largely above the horizon of the political economist. He only sees wealth in the material. But we shall see his mistake and get nearer to the Pauline view, if we bear in mind that the moral element is duly considered in every well-ordered and civilised community. Our civil codes, our costly array of judicial executors, affirm that the moral is highly important. Man stripped of the moral would degenerate into the savage, and even political economists allow that the savage condition of the race is not one that is conducive to the production of material wealth. Thus the moral rises above the material, and again the spiritual above the moral; and the latter cannot attain its full growth without the fostering influences of the former. So far we have proceeded on the erroneous principle that man is a mere time creature, as if he were destitute of an immortal nature. If man possess a soul, if he be a being capable of loving and serving God, if he have vast aspirations that tell of a divine original and an eternal destiny, then material riches will not satisfy—there must be the possession of spiritual wealth. A just view of human nature must lead to the conclusion that spiritual blessings are most valuable.

II. He makes the unproductive labourer the productive consumer.—According to the political economist the productive labourer—that is, the producer of mere material wealth—has alone the right to be a consumer. All so-called unproductive labourers should be allowed to die of starvation. What, then, becomes of the political economist himself? He replies that he is producing by teaching how to lessen the cost of production. We may then declare that every spiritual worker is indirectly helping to the production of material wealth. No spiritual work is without its good results to the community. The governors that have not themselves been particularly religious have felt the necessity of establishing and supporting religious institutions, as being necessary to the safety and welfare of the community. The spiritual workman is worthy of material hire. Spiritual blessings went forth from Jerusalem; the Gentiles received those blessings, and thus became debtors.

III. He acknowledges the law of supply and demand.—The supply in this case is spiritual things, and the urgent demand on the part of the suppliers is for carnal things. Supply meets and creates a demand. The supply of spiritual things meets the indefinable but certain wants of humanity. The supply meets the need and creates a large desire for further supplies. He that asks for material wealth and gets it, obtains an inordinate craving for more and soul dissatisfaction; he who asks for spiritual wealth obtains such infinite satisfaction and repose that he prays for more. The material riches of this world are too often soul-pauperising, while spiritual gold is soul-enrichment. This supply of spiritual things on the part of the Jews does not create the demand for carnal things, but it constitutes a good argument why the rich Gentiles should be liberal. If we have it in our power, let us give largely where we have received largely.

IV. He invests the material waster with priestly sanctions.—The Gentiles are to minister carnal things; they are to exercise priestly functions; they offer up contributions as spiritual sacrifices. Who in these days would think of calling the man a priest simply because he gives sordid money? But it is not the mere giving of money or of alms that imparts priestly glory. It is the purpose for which and the spirit in which the money is given which make the difference. The man who has received spiritual things, feels his indebtedness, and gives of his carnal things as a small and grateful payment in discharge of the debt incurred, exercises a liturgical office sweeter and richer than he who in most melodious measures chants the sublimest ritual ever penned. Thus there may be priests without the laying on of episcopal hands. Loving hearts and grateful spirits may invest with a garb of glory that the most sumptuous priestly vestments cannot equal. Let us try to feel and understand that we may all engage in great services. We may do spiritual work, not only in the Church, but in the world temple of humanity. We may do carnal things after a spiritual fashion. Every day we may minister at divine altars; every day we may offer up spiritual sacrifice. Let us learn divine co-operation. The poor in carnal things may impart of their spiritual things, while the materially rich may gratefully respond by giving of their carnal things.

V. The word “charity” in its modern sense is a misnomer as applied to Church contributions.—If there were a right feeling abroad in the Christian community, there should be no need for bazaars, for musical services, for eloquent preachers with their stirring appeals to be charitable. What should we think of the creditor who should send an eloquent preacher to the debtor pleading with him in touching terms to be charitable and pay his debts? We are debtors for spiritual things; and yet when we give the least driblet to discharge the claim, we call it charity and pride ourselves on our benevolence. When will the Christian world get to feel that spiritual blessings lay us under a great debt? How much owest thou unto thy Lord? How much owest thou to Him whose love and self-sacrifice are beyond compare? How much owest thou to the gospel-enlightened world in which thou art privileged to live? Let us try to feel that we are debtors to infinite love and goodness.

Rom_15:29. Paul’s desire to visit Rome.—It had been a long-cherished wish of the apostle Paul to visit Rome; but something had always come in the way. And when at length his wish was granted, it looked as if his purpose were going to be defeated, for he went as a prisoner. Nevertheless he was an ambassador of the King of kings, though an ambassador in bonds.

I. The apostle’s object in visiting Rome.—

1. Not to gratify a personal craving or wish; not to view the magnificence of the metropolis, or sit at the feet of its philosophers, statesmen, or poets.

2. What Rome needed was the knowledge of the gospel of Christ. With all its greatness the Eternal City knew not God, and already the “dry rot” of decay was gnawing at the heart of the solid fabric. Nothing could save it from the inevitable “decline and fall” but a force that knew no decay. That force was the gospel with its proclamation of God’s love to man, the forgiveness of sins, the purification of man and society, and the assurance of life everlasting. The only power that would have saved Rome was, not her armies, but the gospel of the crucified Nazarene. The acceptance of a thought from God would have done more to strengthen her than all the wealth of her dependencies and the devices of her statesmen. Moral decay can only be arrested by moral force. History tells us that the nations that forget God utterly perish. It was Paul’s wish, then, to proclaim in this mighty city a message which would have saved its corrupt society—the message of God to those who forget Him, “the fulness of the blessings of Christ.”

II. The ground of the apostle’s confidence.—“I am sure,” etc. He was not ignorant of the demoralised state of society as seen in the fearful picture he draws in the first chapter, yet he was confident that the gospel of Christ was the cure.

1. He had the promise of Christ. “Preach the gospel to every creature.” “Lo, I am with you alway.” These and suchlike promises would assure him that his labour would not be in vain. No stronghold could be so impregnable that it would not yield to the forces of God; no society so corrupt that it could not be purified by atoning blood; no darkness so dense that light from heaven would fail to penetrate it. How, then, could he doubt? He would be mighty through God.

2. He would derive confidence from past experience. His message had never failed elsewhere, and he would have fruit in Rome also. Systems of idolatry had been shaken, and the strongest would yet fall.

3. He was encouraged to go to Rome by the state of his own feelings. He regarded the wish to go to Rome as God-implanted. This was to him a divine call. In Rom_1:9 he says: “God is my witness,” etc. When Providence points in a certain direction, is it not a duty to follow? May God make our duty clear, and then we cannot fail.—D. Merson.

SUGGESTIVE COMMENTS ON Rom_15:24, etc

Did Paul visit Spain?—“Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.” “Whensoever,” “As soon as”; “As soon as I take my journey,” etc. Whether Paul ever accomplished his purpose of visiting Spain is a matter of doubt. There is no historical record of his having done so either in the New Testament or in the early ecclesiastical writers, though most of those writers seem to have taken it for granted. His whole plan was probably deranged by the occurrences at Jerusalem which led to his long imprisonment at Cæsarea and his being sent in bonds to Rome. “To be brought on my way”; the original word means, in the active voice, to attend any one on a journey for some distance as an expression of kindness and respect, and also to make provision for his journey. Rom_15:26-27. “For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem.” Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonableness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian Churches, while he shows that it was but a matter of justice to act as they had done. “It hath pleased them,” verily; “and their debtors they are”—that is, “It pleased them, I say; they did it voluntarily, yet it was but reasonable they should do it.” The ground of this statement is immediately added: “For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” “If the Gentiles have received the greater good from the Jews, they may well be expected to contribute the lesser.”—Hodge.

ILLUSTRATIONS TO CHAPTER 15

Rom_15:26. Contribution for the poor.—Van Lennep tells us that among the Nestorian Christians dwelling in, the fertile plain of Ooroomia charity assumes an almost apostolic form; for it is their yearly practice to lay by a certain portion of their crops in order to supply the wants of their brethren living among the rugged mountains of Koordistan, whose food often fails them altogether or is carried away by their more powerful enemies. Deeds of charity are highly extolled in the Koran, and the value of such acts is more particularly felt where the rulers take no interest in works of public utility.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

15:25-28 I must go to Jerusalem to take a gift to the believers there: During his third missionary journey, Paul collected donations from the Gentile churches to help the believers in Jerusalem and to draw the two wings of the first-century church closer together (see also 1 Cor 16:1-2; 2 Cor 8–9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 15:25. Διακονῶν, ministering) after the example of Christ, Rom 15:8.—τοῖς ἁγίοις, to the saints) See note at Act 20:32.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_15:25. Νυνὶ δέ] is not, like the above νυνὶ δέ (Rom_15:23), to be regarded as resumptive, as Buttmann and Hofmann, in consequence of the reading ἐλπίξω γάρ, Rom_15:24, take it,a view with which what was previously said of the journey to Spain by way of Rome does not accord,[29] and the passage itself assumes a very stiff, contorted form. Observe, rather, that the first νυνὶ δέ, Rom_15:23, was said in contrast to the past (ἐνεκοπτόμην κ.τ.λ.), but that the second ΝΥΝῚ ΔΈ, Rom_15:25, commencing a new sentence, is said in contrast to the promised future. So I design and hope to do (as stated in Rom_15:24): but at present a journey to Jerusalem is incumbent upon me; after its accomplishment I shall then carry out that promised one by way of Rome to Spain (Rom_15:28). This νυνὶ δέ is more definite than if Paul had said, but beforehand (which Hofmann with this view requires); for he thinks that now he is just on the point of travelling to Jerusalem, whereas but beforehand would admit a later term of the πορεύομαι.

διακονῶν τοῖς ἁγ.] in service for the saints (Christians in Jerusalem), consequently not delaying the Romano-Spanish journey in his own interest. The present participle (not future, as Act_24:17, and see Bornemann, ad Xen. Anab. vii. 7. 17) designates the very travelling itself as part of the service. See Markland and Matthiae, ad Eur. Suppl. 154; Heindorf, ad Phaed. p. 249 f.; Dissen, ad Pind. p. 81.

The intention, ascribed to the apostle, of protecting himself in rear by the collection-journey, before he passed into the far west (Th. Schott), is a purely gratuituous assumption.

[29] Hofmann imports the connection: The participial sentence, ver. 23, is intended to express, under what circumstances Paul is now setting out on a journey to Jerusalem, instead of coming to Rome, whither he would otherwise at this time see himself destined and impelled. This is certainly not expressed.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 15:25 . νυνὶ δὲ is not a resumption of νυνὶ δὲ in Rom 15:23 : there is an entire break in the construction, and Paul begins again, returning from the Spanish journey, which lies in a remote and uncertain future, to the present moment. “But at this moment I am on the way to Jerusalem, ministering to the saints.” διακονῶν does not represent this journey as part of his apostolic ministry , which might legitimately defer his visit once more (Weiss); it refers to the service rendered to the poor by the money he brought (see 2Co 8:4 ). For whatever reason, Paul seems to have used “the saints” (a name applicable to all Christians) with a certain predilection to describe the Jerusalem Church. Cf. Rom 15:31 , 1Co 16:1 , 2Co 8:4 ; 2Co 9:1 ; 2Co 9:12 : all in this connection.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_15:25

But now I go unto Jerusalem to minister unto the saints, i.e. to supply the wants of the saints, distributing to them the contributions of the churches; see Heb_6:10; compare also Mat_8:15; Mar_1:31; Luk_4:39. The word διακονέω is used for any kind of service. The present participle is used to imply that the journey itself was a part of the service Paul rendered to the saints at Jerusalem.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Doing, his duty for the Saints, to carry them that money which was gathered for their use.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But now I go to Jerusalem to minister--"ministering"

to the saints--in the sense immediately to be explained.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. Now I go unto Jerusalem] From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from 1Co 16:1-4; 2 Cor. 8, and 2Co 9:1-15. His design in this affair is very evident from 2Co 9:12-13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. But I am going now, etc. Lest they should expect his immediate coming, and think themselves deceived, if he had not come according to their expectation, he declares to them what business he had then in hand, which prevented him from going soon to them, and that was, — that he was going to Jerusalem to bear the alms which had been gathered in Macedonia and Achaia. Availing himself at the same time of this opportunity, he proceeds to commend that contribution; by which, as by a kind of intimation, he stirs them up to follow this example: for though he does not openly ask them, yet, by saying that Macedonia and Achaia had done what they ought to have done, he intimates, that it was also the duty of the Romans, as they were under the same obligation; and that he had this view, he openly confesses to the Corinthians, —

“I boast,” he says, “of your promptitude to all the Churches, that they may be stirred up by your example.” (2 Corinthians 9:2.)

It was indeed a rare instance of kindness, that the Grecians, having heard that their brethren at Jerusalem were laboring under want, considered not the distance at which they were separated from them; but esteeming those sufficiently nigh, to whom they were united by the bond of faith, they relieved their necessities from their own abundance. The word communication, which is here employed, ought to be noticed; for it well expresses the feeling, by which it behooves us to succor the wants of our brethren, even because there is to be a common and mutual regard on account of the unity of the body. I have not rendered the pronoun τινὰ, because it is often redundant in Greek, and seems to lessen the emphasis of this passage. What we have rendered to minister, is in Greek a participle, ministering; but the former seems more fitted to convey the meaning of Paul: for he excuses himself, that by a lawful occupation he was prevented from going immediately to Rome.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) But now.—Before very long, I hope to pay you this visit, but for the present I am bound for Jerusalem, in the service of the Church, to convey the alms collected in Macedonia and Achaia for the poorer members of that community. In reference to this contribution, comp. Act_24:17; 1Co_16:1, et seq.; 2Co_8:1-2; 2Co_9:1, et seq.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. I go unto Jerusalem] See Act_19:21; Act_24:17.

to minister] i.e. to carry temporal relief. He gives a good, because wholly unselfish, reason for the new delay of his visit to Rome.—This very journey to Jerusalem was in fact, in God’s purpose, his way to Rome.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

25 But now I go unto Jerusalem to minister unto the saints.

Ver. 25. To minister unto the saints] The highest angel in heaven may not hold himself too good to serve the saints.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But now I go ... - I am about to go now. The mention of this intended journey to Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this Epistle. This intended journey is mentioned in Act 19:21, “Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying after I have been there, I must also see Rome;” see also Act 20:2-3. That he “went” to Jerusalem according to his purpose is recorded in his defense before Felix Act 24:17, “Now after many years, I came to bring alms to my nation and offerings.”

To minister to the saints - To supply their necessities by bearing the contribution which the churches have made for them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But I shall go to Jerusalem, &c. By this St. Paul is thought to have written this epistle at Corinth, where he was about to set forward for Jerusalem, with the charities collected in Achaia and Macedonia, for the poor Christians in Judea. This he calls to minister to the poor saints, or to be serviceable to them. And to exhort others to the like charitable contributions, he says, (ver. 27.) they are their debtors; that the converted Gentiles are debtors to the converts, who had been Jews, as having been made partakers of the promises, particularly made to the people of the Jews, and sharers of those spiritual blessings, which Christ promised to the Jews, but were also conferred upon the Gentiles. He looks upon it, therefore, reasonable, that they relieve the Jews in their temporal wants. The apostle says, he goes to consign to them this fruit, to deliver to them their contributions. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Some might be ready to say: If Paul hath no more place in those parts where he is, and hath such a longing desire to see us, why then doth he not presently come to us? To this he answers, that for the present he could not come, because he had a weighty affair upon his hands, which was to go up to Jerusalem to minister to the saints; i.e. to carry thither certain collections and contributions from the Gentile churches for their relief. He useth a participle of the present tense in the original, to show that this work is now in hand, and it would not stay or hold him long. Though indeed his work was to preach the gospel, and not to serve tables; yet it seems likely that the churches of the Gentiles, who were moved by him to this contribution, had committed the same to his care, 2Co 8:4.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Now his face is directly the opposite way.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 25-27. But now I go to Jerusalem ministering unto the saints. For it hath pleased (eudokhsana , implying good will) Achaia and Macedonia to make a certain contribution (koinwnian , intimating the communion of Christians with each other, evinced by making others partakers of their own blessings; of Rom_12:13 2Co_9:13 1Ti_6:18 Heb_13:16) to the poor of the saints which are at Jerusalem. As to this collection for the poor Christians at Jerusalem, which St. Paul seems to have been intent on during his journeys, and which he was now on the point of carrying to its destination, of. Act_19:21 Act_24:17 2Co_8:1-24; 2Co_9:1-15. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister (leiourghsai ; here in the general sense of ministry; see on Rom_13:6) to them in carnal things. Here we have the same idea of salvation being derived to the Gentiles from the Jews as is prominent in Rom_11:17, Rom_11:18, and apparent in Rom_15:7, seq.

Debts pleasurably paid.

The ties formed by the reception of the gospel exhibited the expulsive power of a new affection to cast out national jealousies and antipathies. Macedonians and Achaians united in solicitude for their destitute fellow-believers in Jerusalem and in an active endeavour to send them relief. Stronger than the bonds of kinship and race were the new feelings of attraction to each other through their relationship to the one Saviour.

I EVERY BENEFIT RECEIVED LAYS US UNDER AN OBLIGATION TO OUR BENEFACTORS. As stewards of the gospel the saints in Judea had betrayed their trust if guilty silence restrained their lips from communicating to the world the panacea revealed for human ill. But this fact did not set the Greeks free from indebtedness to the Churches which, recognizing their responsibility, had sent to them the message of life. Whatever the reason that has procured us some kindness or favour, gratitude is incumbent upon us. Not to acknowledge it betrays baseness of soul. And the greatest benefits are those pertaining to our spiritual wellbeing. These are nobler, more satisfying, more lasting than any treasures of gold or marble, any appeasing of temporal hunger or nakedness, or any rescue from earthly distress or danger. The knowledge, the consolation, the stimulus which a missionary, a teacher, or a pastor imparts are of incomparable value. Is it a matter for wonder that, in return for spiritual gifts, men bestow of their carnal things? Those who clamour for a cheap ministry display woeful in appreciation of the riches of Christ. The return which our Lord demands for his own self-sacrifice is that his servants and brethren be honourably treated and succoured. He still regards his poor; hence our collections at the Lord"s Supper.

II To THE RIGHT-MINDED THE DISCHARGE OF SUCH AN OBLIGATION IS A SOURCE OF PLEASURE. Not in order to get rid of any sense of liability; this would be mean, even if possible; but we are glad of an opportunity of visibly certifying our gratitude. The outward expression of any inward feeling is a delight. A generous emotion ministers a pure joy, which ever seeks for ways and means of demonstration. The memory of Christ"s gift of himself to us bestirs us to seek out worthy objects, needy souls on whom the mantle of charity may fittingly fall. "He became poor for our sakes/" The disinclination to give liberally melts away under the impulse of Divine love. Men who grudge the demands of the tax-collector will voluntarily, cheerfully contribute to the dissemination of Christian truth. "The poorest poor Long for some moments in a weary life When they can know and feel that they have been Themselves, the fathers and the dealers out Of some small blessings; have been kind to such As needed kindness; for this single cause, That we have all of us one human heart.

That is the office of religion to make the stern face of duty break forth into a smile. The task blossoms into a joy; one kind act prompts to further and larger benevolence.

III THE NATURE AND EXTENT OF THE REQUITAL MUST BE MEASURED BY OUR RESOURCES AND THE WANTS OF OTHERS. God provides for his family by the mutual interdependence and assistance of the members thereof. Whilst unlimited competition and the survival of the strongest tend to make life s battle of hell, unrestricted helpfulness blesses every heart and laud. The Christian law of supply and demand is designed to correct the injuries and supplement the deficiencies of closefisted political economy. Power is, rightly understood, a capacity to help, not a weapon of destruction to the weak. The men of leisure can visit the sick and suffering; the rich have ability to relieve the needy; and the cultured may bestow on others the results of their mental diligence. "Such as I have give I you." "It is accepted according to that a man hath." As the world is one great market supplied by every land, so the special distress of one country appeals to all for relief. "We do not well, if this be a day of good tidings, and we hold our peace. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here the apostle acquaints them with his present journey to Jerusalem, as also with the occasion of it; namely, to carry the charitable contributions of the Greek churches in Macedonia and Achaia, into Judea, and up to the poor saints at Jerusalem, whose necessities required it, and unto whom they were in a sort indebted for it; the Gentiles having been made partakers of their spiritual things, (receiving the gospel from Judea) they are obliged in gratitude to minister to them in carnal things.

He further assures them, that as soon as he had finished his journey, and performed this charitable office, he would come to them, and that in the fulness of the blessing of the gospel of peace.

Note here, 1. The title given to the poor Christians at Jerusalem; they are called saints: I go to Jerusalem to administer to the saints’ necessities. Saints they were by baptismal dedication, by visible profession, and many, yea most of them, it is to be hoped, by inward sanctification also.

Note, 2. That poverty and sanctity are not inconsistent: the saints at Jerusalem are poor, but God provided a purveyor for them; he stirs up the apostle, and the hearts of the Macedonians, to administer to the necessities of these poor saints.

Note, 3. How the saints in one church did succour and relieve the poor Christians in another: those in Macedonia and Achaia send relief into Judea, and to the poor saints which were at Jerusalem.

Teaching us, that it is our obliged duty to extend our charity to the churches abroad and beyond the seas, when their wants and necessities require it, and our capacities enable us unto it.

Note, 4. The nature of this charity declared: it was a free and cheerful contribution, performed with much pleasure. It pleased them to make a contribution; it was not extorted or squeezed from, but given with cheerfulness by them; contributions must not be compulsion, but voluntary oblations.

Note, 5. How this charity is called fruit: When I have sealed this fruit; because it was the fruit of their faith, liberality, and love: because as fruit it would redound both to the benefit of the giver and receiver. Charity and alms are fruit redounding to account in the great day of account.

Note, 6. The great integrity and fidelity of the apostle in securing of this charity: When I have sealed, or secured, unto them this fruit. the church’s charity is a sealed treasure, not to be diminished and embezzled, but applied to the uses to which it is devoted.

Note lastly, The assurance which he gives them, that when he comes among them, he shall come in the fulness of the blessing of the gospel of peace unto them; that is, with a full impartment of spiritual gifts and gospel-blessings, much knowledge, grace, and comfort.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

25-28. In these verses he specifies his projected tour to Jerusalem, to bear the benefactions of Macedonia Achaia to the poor saints, and after this his anticipated visit Rome en route to Spain.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

but now, I say, I go unto Jerusalem, ministering unto the saints . [Despite the earnestness of my desire to see you just at present, I can not come, for duty calls me to Jerusalem. Verses 31 and 32 show that Paul anticipated danger and trouble at Jerusalem, but joy and rest at Rome. His anticipations were, however, partly mistaken, for he found rest while a prisoner at Cæsarea perhaps more than at Rome ( Act_24:23 ). Thus it often happens that along the dark road toward duty we find the sunniest spots in life.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

25–27. Now I go unto Jerusalem, etc. See Acts 20:3, for account of the undertaking of this journey. Also Acts 24:17. He is going to Jerusalem to minister to the poor saints.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

25. νυνὶ δὲ. The sentence is broken off, to allow of explanation of still further delay; this journey was much in his mind, both for the interest of it, and the danger; cf. Hort R. and E., p. 43.

διακονῶν τοῖς ἁγίοις. Cf. 2Co 8:4; 2Co 8:9; 2Co 8:20; 2Co 9:1 f. This service for the saints occupied a great part in S. Paul’s mind at this time: it symbolised in a most expressive form the union of Jew and Gentile in the one Church: we may indeed say that the same thought so eagerly cherished and indefatigably pursued appears in the mission to Jerusalem and in the Epistle to the Romans. The synchronism cannot have been accidental. Introd. p. xiv.; Hort, R. and E., p. 40 ff.; Rendall, Expositor, Series IV., vol. 8, p. 321 f.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] See Act 19:21; Act 24:17; 2Co 8:19.

διακονῶν, not the future, because he treats the whole action as already begun; see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. St. Paul now mentions a further reason which will cause some delay in his visit to Rome, and his missionary journey to Spain.

διακονῶν τοῖς ἁγίοις: cf. 2Co 8:4 τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους. The expression ‘ministering to the saints’ has become almost a technical expression in St. Paul for the contributions made by the Gentile Christians to the Church at Jerusalem.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 25-27. “But now I go unto Jerusalem ministering unto the saints. For it hath seemed good to them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. For it hath seemed good to them, and verily their debtors they are; for if the Gentiles have been made partakers of their spiritual things, they ought also to minister unto them in carnal things.”

The νυνὶ δέ, but now, does not contrast, as that of Rom 15:22 did, his approaching journey to Rome with certain anterior obstacles; the matter in question now is a near hindrance which still retards his visit to Rome. The word διακονῶν, putting myself at the service of (ministering), shows that the apostle is referring to a task which is sacred in his eyes. The participle present διακονῶν is preferable to the participle future or to the infinitive aorist: “in order to serve,” which is read by some documents. For the service is not only the object of the journey; it consists of the journey itself.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.